Questions and Answers

1. Is it Sunnah to fast the entire month of Sha’baan?

A. Praise be to Allaah.

It is mustahabb to fast a great deal in the month of Sha’baan.

It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to fast the whole of Sha’baan.

Ahmad (26022), Abu Dawood (2336), al-Nasaa’i (2175) and Ibn Maajah (1648) narrated that Umm Salamah (may Allaah be pleased with her) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) fast two consecutive months apart from the fact that he used to join Sha’baan and Ramadaan.”

According to a version narrated by Abu Dawood: “The Prophet (peace and blessings of Allaah be upon him) never used to fast any complete month in the year, apart from Sha’baan, which he used to join to Ramadaan.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2048.

The apparent meaning of this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) used to fast the entire month of Sha’baan.

But it was also narrated that the Prophet (peace and blessings of Allaah be upon him) used to fast all of Sha’baan apart from a few days.

Muslim (1156) narrated that Abu Salamah said: “I asked ‘Aa’ishah (may Allaah be pleased with her) about the fasting of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she said: ‘He used to fast until we thought that he would always fast, then he would not fast until we thought that he would always not fast, but I never saw him fast in any month more than he fasted in Sha’baan. He used to fast all of Sha’baan, and he used to fast all of Sha’baan apart from a few days.’”

The scholars differed as to the way of reconciling between these hadeeths.

Some of them said that this had to do with differences of time – in some years the Prophet (peace and blessings of Allaah be upon him) fasted all of Sha’baan, and in other years he fasted all of that month apart from a few days. This was the view favoured by Shaykh Ibn Baaz (may Allaah have mercy on him). See Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/416.

Others said that the Prophet (peace and blessings of Allaah be upon him) never fasted any month in full apart from Ramadaan, and they interpreted the hadeeth of Umm Salamah as meaning that he fasted all of Sha’baan apart from a few days. They said that this is possible from a linguistic point of view, that if a man fasts for most of a month it may be said that he fasted the whole month.

Al-Haafiz said:

The hadeeth of ‘Aa’ishah explains what was said in the hadeeth of Umm Salamah, which says that he did fast any month of the year in full apart from Sha’baan which he used to join to Ramadaan; this means that he used to fast most of it. Al-Tirmidhi narrated that Ibn al-Mubaarak said: It is possible in the language of the Arabs, if a person fasts most of a month, to say that he fasted the whole month…

Al-Teebi said: It may be interpreted as meaning that he used to fast all of Sha’baan sometimes and most of Sha’baan at other times, lest people think that it is obligatory to fast the entire month, like Ramadaan.

Then al-Haafiz said: The former is the correct view – in other words, that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha’baan. He quoted as evidence for that the report narrated by Muslim (746) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I do not know that the Prophet of Allaah (peace and blessings of Allaah be upon him) recited the entire Qur’aan in one night, or spent an entire night in prayer until dawn, or fasted an entire month apart from Ramadaan.”

And he quoted the report narrated by al-Bukhaari (1971) and Muslim (1157) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) never fasted any month in full apart from Ramadaan.”

Al-Sindi said in his commentary on the hadeeth of Umm Salamah:

“He joined Sha’baan to Ramadaan” means that he fasted them both together. The apparent meaning is that he fasted all of Sha’baan… but there are reports which indicate something different. Hence it is to be understood as meaning that he used to fast most of it, so it was as if he fasted all of it and joined it to Ramadaan.

If it is asked, what is the reason for fasting a great deal during Sha’baan? The answer is:

Al-Haafiz said:

The reason in explained in the report narrated by al-Nasaa’i and Abu Dawood, and classed as saheeh by Ibn Khuzaymah, according to which Usaamah ibn Zayd said: “I said, ‘O Messenger of Allaah, I do not see you fasting in any month more than in Sha’baan.’ He said, ‘That is a month concerning which many people are heedless, between Rajab and Ramadaan. It is the month is which people’s deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up whilst I am fasting.’” Classed as hasan by al-Albaani in Saheeh al-Nasaa’i, 2221.

And Allaah knows best.

2. Is it permissible to fast after halfway through Sha’baan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan

A. Praise be to Allaah.

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 590.

This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.

But there are reports that indicate that it is permissible to fast at this time. For example:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

This indicates that fasting after halfway through Sha’baan is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.

Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.

This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:

It is not permissible to fast after halfway through Sha’baan except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

According to most of the scholars, the prohibition here means that it is haraam.

See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129

Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.

Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):

“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.

The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.

Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.

Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:

It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.

The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).

Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.

Then he said:

With regard to those who think that there is a contradiction between this hadeeth and the ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth of al-‘Ala’ speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:

This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).

Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):

Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.

In conclusion:

It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.

The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.

If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.

Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.

And Allaah knows best.

3. I heard that it is not permissible for us to fast before Ramadaan. Is that true?

A. Praise be to Allaah.

There are ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which forbid fasting in the second half of Sha’baan, except in two cases:

1 – Those who have a habitual pattern of fasting, such as a man who usually fasts on Mondays and Thursdays – he may continue to do so even in the second half of Sha’baan.

2 – If he joins fasts in the second half of Ramadaan to the first half, i.e., if he started to fast in the first half and continues to fast until Ramadaan begins, this is permissible. See question no. 13726.

These ahaadeeth include the following:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi, 590.

Al-Nawawi said:

The words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast,” clearly indicate that it is not allowed to anticipate Ramadaan by fasting one or two days before it begins, for those who do not have a habitual pattern of fasting or who are not continuing to fast after starting to fast before (in the first half of Sha’baan). If one is not continuing to fast or does not have a regular pattern of fasting, then it is haraam.

Al-Tirmidhi (686) and al-Nasaa’i (2188) narrated that ‘Ammaar ibn Yaasir (may Allaah be pleased with him) said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” See Question no. 13711.

Al-Haafiz said in Fath al-Baari:

It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion.

The day of doubt is the thirtieth of Sha’baan if the new moon cannot be seen because of clouds etc. It is called the day of doubt because it could be the thirtieth of Sha’baan, or it could be the first day of Ramadaan. It is haraam to fast on this day, unless it coincides with a day on which a person habitually fasts.

Al-Nawawi said in al-Majmoo’ (6/400) concerning the ruling on fasting the day of doubt:

If a person observes a voluntary fast on this day, and he has a reason for doing so, such as having the habit of fasting every day, or of fasting alternate days, or fasting on particular days such as Mondays, and it happens to coincide with that day, then it is permissible for him to fast on this day; there is no difference of opinion among our companions regarding that. The evidence for that is the hadeeth of Abu Hurayrah: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” If he does not have a reason, then it is haraam for him to fast on this day.

Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:

The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.

Sharh Riyaadh al-Saaliheen, 3/394.

Based on this, fasting in the second half of Sha’baan falls into two categories:

1- Fasting from the sixteenth until the twenty-eighth. This is makrooh, except for those who have a habitual pattern of fasting.

2- Fasting on the day of doubt, or one or two days before Ramadaan begins. This is haraam, except for one who has a habitual pattern of fasting.

And Allaah knows best.

4. I have developed the habit of fasting al-ayyaam al-beed each month, praise be to Allaah, but this month I did not fast. When I wanted to fast I was told that it is not permissible and is bid’ah. I fasted on Monday the 1st of the month, then I fasted on Wednesday the 19th of Sha’baan, and if Allaah wills I will fast tomorrow, Thursday, then I will have fasted three days. What is the ruling? And what is the ruling on fasting a great deal during the month of Sha’baan?

A. Praise be to Allaah.

Firstly:

Allaah has forbidden us to speak about Him without knowledge, and He mentions that alongside shirk and major sins. Allaah says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33]

An example of speaking about Allaah with no knowledge is what is mentioned in the question, that some people say it is a bid’ah (an innovation) to fast three days in Sha’baan in the manner described in the question.

Secondly: it is mustahabb to fast three days each month, and it is best to fast the ayaam al-beed, which are the 13th, 14th and 15th of the month.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: My close friend [the Prophet (peace and blessings of Allaah be upon him)] advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha and going to sleep after Witr.

Narrated by al-Bukhaari (1124); Muslim (721).

It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “It is sufficient for you to fast three days every month, because for every good deed you will have (the reward of) ten like it, so that will be like fasting for a lifetime.”

Narrated by al-Bukhaari (1874); Muslim (1159).

It was narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth.”

Narrated by al-Tirmidhi (761); al-Nasaa’i (2424).

This hadeeth was classed as hasan by al-Tirmidhi, and al-Albaani agreed with him in Irwa’ al-Ghaleel, 947.

It was narrated in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) advised Abu Hurayrah (may Allaah be pleased with him) to fast three days of each month. When should these fasts be observed, and should they be one after the other?

He replied:

It is permissible to fast these days one after the other or separately, and they may be at the beginning of the month, or in the middle, or at the end. The matter is braod in scope, praise be to Allaah, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not state any specific days. ‘Aa’ishah (may Allaah be pleased with her) was asked: Did the Messenger of Allaah (peace and blessings of Allaah be upon him) fast three days of each month? She said: Yes. It was asked: In which part of the month did he fast? She said: He would not bother in which part of the month he would fast. Narrated by Muslim, (1160). But the 13th, 14th and 15th are better, because these are al-ayyaam al-beed.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/ question no. 376.

Thirdly: Perhaps the one who told you not to fast on those days in this month (Sha’baan) said that because he knew that the Prophet (peace and blessings of Allaah be upon him) forbade fasting in the latter part of Sha’baan.

In the answer to question no. 49884 we have explained that this prohibition applies to one who is starting to fast in the latter part of Sha’baan and does not have a prior habit of fasting.

But if a person starts to fast in the first half of Sha’baan and continues to fast in the latter half, or he has a prior habit of fasting, then there is nothing wrong with him fasting in the latter half of Sha’baan, such as one who has the habit of fasting three days each month, or fasting on Mondays and Thursdays.

Based on this, there is nothing wrong with you fasting three days in Sha’baan, even if some of those happen to be in the latter half of the month.

Fourthly: There is nothing wrong with fasting a great deal in Sha’baan, indeed that is Sunnah. The Prophet (peace and blessings of Allaah be upon him) used to fast a great deal during this month.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we thought he would not break his fast, and he used not to fast until we thought he would not fast. I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) fast a complete month except Ramadaan and I never saw him fast more than in Sha’baan.

Narrated by al-Bukhaari, 1868; Muslim, 1165.

It was narrated from Abu Salamah that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) did not fast in any month more than Sha’baan, and he used to fast all of Sha’baan and he used to say: “Do as much of good deeds as you can, for Allaah does not get tired (of giving reward) until you get tired.” And the most beloved of prayers to the Prophet (peace and blessings of Allaah be upon him) was that in which one persists even if it is little. When he offered a prayer he would persist in doing so.

5. I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?

A. Praise be to Allaah.

There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) orda’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.

Shaykh Ibn Jibreen said,

If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.

6. What is the importance of 15 shaban,is it the night in which the fate of every one is decided for the next year? the especial night mentioned in surah Dakan means which night.is it the shaban or Qadar?

A. Praise be to Allaah.

Laylat al-Nusf min Sha’baan (the 15th of Sha’baan) is like any other night, and there is no sound report from the Prophet (peace and blessings of Allaah be upon him) to indicate that on this night the fate or destiny of people is decided.

“We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments”

[al-Dukhaan 44:3-4]

Ibn Jareer al-Tabari (may Allaah have mercy on him) said: the commentators differed concerning that night, i.e., which night of the year it is. Some of them said that it is Laylat al-Qadr, and it was narrated from Qurtaadah that it is Laylat al-Qadr. Others said that it is the night of the 15th of Sha’baan. The correct view is the view of those who say that it is Laylat al-Qadr, because Allaah has told us of that when He says, ‘Verily, We are ever warning’ [al-Dukhaan 44:3].”

(Tafseer al-Tabari, 11/221)

With regard to the phrase, “Therein (that night) is decreed every matter of ordainments”: Ibn Hajar said in his commentary on Saheeh al-Bukhaari: “What this means is that the decrees for the year are decided on that night, because Allaah says: ‘Therein (that night) is decreed every matter of ordainments’. And al-Nawawi said: the scholars said that it is called Laylat al-Qadr because on this night the angels write down the decrees (aqdaar), because Allaah says, ‘Therein (that night) is decreed every matter of ordainments’. This was also narrated by ‘Abd al-Razzaaq and other mufassireen with saheeh isnaads from Mujaahid, ‘Ikrimah, Qutaadah and others. Al-Toorbashti said that the word used in the Qur’aan is qadr, whereas people think it is qadar (decree); the word qadr refers to the detailed manifestation of the decree.

Laylat al-Qadr brings great reward for the one who does good deeds and strives in worship on that night.

Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

And what will make you know what the Night of Al-Qadr (Decree) is?

The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”[al-Qadr 97:1-5]

There are many ahaadeeth which speak of the virtue of that night, such as the hadeeth narrated by al-Bukhaari from Abu Hurayrah, in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and hoping for reward, all his previous sins will be forgiven, and whoever fasts Ramadaan out of faith and hoping for reward, all his previous sins will be forgiven.” (Narrated by al-Bukhaari, al-Sawm, 1768).

And Allaah knows best.

7. Does Allaah come down to the first heaven on the night of the fifteenth of Sha’baan and forgive all the people except two types, namely kaafirs and those engaged in disputes?

A. Praise be to Allaah.

This is mentioned in some ahaadeeth, but there is some scholarly difference of opinion as to the soundness of those ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha’baan.

It was narrated from Abu Moosa al-Ash’ari that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah looks down on the night of the fifteenth of Sha’baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” Narrated by Ibn Maajah, 1390.

The “one who harbours hatred against the Muslims” means one who has enmity towards a Muslim brother.

In al-Zawaa’id it says: Its isnaad is da’eef, because ‘Abd-Allaah ibn Lahee’ah is da’eef (weak) and al-Waleed ibn Muslim is mudallis.

There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-‘Ilal, 6/50, 51. He said: This hadeeth is not proven.

It was narrated from Mu’aadh ibn Jabal, ‘Aa’ishah, Abu Hurayrah, Abu Tha’labah al-Khushani and others, but the isnaads are not free of some weakness, and some of them are very weak.

Ibn Rajab al-Hanbali said:

Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da’eef, and Ibn Hibbaan classed some of them as saheeh.

Lataa’if al-Ma’aazif, 261.

Allaah’s descending to the first heaven does not only happen on the night of the fifteenth of Sha’baan, rather it is proven in al-Saheehaynand elsewhere that Allaah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Sha’baan is included in this general meaning.

Hence, when ‘Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha’baan, he said to the one who asked him: “O weak one! The night of the fifteenth?! He descends every night!”

With regard to Allaah’s descending on the night of the fifteenth of Sha’baan there are ahaadeeth which are weak, but the reports that He descends every night are proven and saheeh, so the night of the fifteenth of Sha’baan is included in that, in sha Allaah.

On this site you can also find an article by Shaykh Ibn Baz (may Allaah have mercy on him) concerning the ruling on celebrating the night of the fifteenth of Sha’baan. You can find it under the heading, Periodic Topics(under “Useful Material” on the Islam Q&A Library page).

Islam Q&A

8. What is Shab e Baraat that is celebrated by many South Asian Muslims?

A. Praise be to Allaah.

Some Muslims celebrate the middle of Sha‘baan, fasting on that day and spending that night in prayer (qiyaam). There is a hadeeth concerning that which is not saheeh, hence the scholars regarded celebrating this day as an innovation (bid ‘ah).

Muhammad ‘Abd al-Salaam al-Shuqayri said: Imam al-Fatni said inTadhkirat al-Mawdoo‘aat: Among the innovations that have been introduced on “Laylat an-Nusf” (mid-Sha‘baan) is al-Salaat al-Alfiyyah, which is one hundred rak‘ahs in which Soorat al-Ikhlaas is recited ten times in each rak‘ah, offered in congregation; they pay more attention to this than to Jumu‘ah and Eid prayers, although there is no report concerning it, except da‘eef (weak) and mawdoo‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors of al-Qoot and al-Ihya’ and others, nor should we be deceived by what was mentioned in Tafseer al-Tha‘labi, that it is Laylat al-Qadr. End quote.

Al-‘Iraaqi said: The hadeeth about the prayer on Laylat al-Nisf (mid-Sha‘baan) is false. Ibn al-Jawzi narrated it in al-Mawdoo‘aat (which is a compilation of fabricated hadeeths):

Chapter on the hadeeth, prayer and supplication on Laylat al-Nisf:

The hadeeth, “When the night of ‘nisf Sha‘baan’ (mid-Sha‘baan) comes, spend the night in prayer and fast on that day” was narrated by Ibn Maajah from ‘Ali. Muhashiyyah said: (It was also narrated) in al-Zawaa’id. Its isnaad is da‘eef (weak) because of the weakness of Ibn Abi Basrah, of whom Ahmad and Ibn Ma‘een said: He fabricates hadeeth. End quote.

Praying six rak‘ahs on Laylat al-Nisf with the intention of warding off calamity, having a long life and being independent of people, and reciting Ya-Seen and offering du‘aa’ in between that -- there is no doubt that this is something that has been introduced into the religion and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The commentator on al-Ihya’ said: This prayer is well known in the books of later Sufi masters, but I have not seen any saheeh report in the Sunnah to support it and the connected du‘aa’. Rather this is the action of some shaykhs. Our companions said: It is makrooh to gather on any of the nights mentioned in the mosques or elsewhere. Al-Najm al-Ghayti said, describing spending the night of al-Nisf min Sh‘baan (mid-Sha‘baan) praying in congregation: That was denounced by most of the scholars of the Hijaz, including ‘Ata’ and Ibn Abi Mulaykah, the fuqaha’ of Madinah and the companions of Maalik. They said: All of that is an innovation (bid‘ah) and there is no report to suggest that the Prophet spent that night in praying in congregation or that his Companions did that either. Al-Nawawi said: The prayers of Rajab and Sha‘baan are two reprehensible innovations. End quote fromal-Sunan wa’l-Mubtada‘aat, p. 144

Al-Fatni (may Allah have mercy on him) said, after the comments quoted above: The common folk are so infatuated with this prayer that they stored up a lot of fuel for it and many evils resulted from it, and many transgressions are committed which we do no need to describe. (It is so bad that) the close friends of Allah feared His punishment and fled into the wilderness. The first time this prayer occurred was in Bayt al-Maqdis (Jerusalem) in 448 AH. Zayd ibn Aslam said: We never saw any of our shaykhs or fuqaha’ saying that Laylat al-Baraa’ah (15 Sha‘baan) had any superiority over other nights. Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.

Some people use the word al-Sha‘baaniyyah to refer to the last days of Sha‘baan, and say, “These are the days of bidding farewell to food,” and they take advantage of these days to eat a lot before Ramadan begins. Some scholars say that this idea was originally taken from the Christians, who used to do that as their fasting period (Lent) approached.

To sum up, there is no celebration in Sha‘baan and there is no special act of worship to be performed in the middle of it or during the last days of the month. Doing that is an innovation that has been introduced into the religion.

And Allah knows best.

9. I would like to know whether it is Sunnah to say a particular du‘aa’ on the first night of the month of Rajab? The du‘aa’ is as follows: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan”. I ask Allah, may He be glorified, to make us steadfast in acting upon the saheeh (sound) Sunnah.

A. Praise be to Allah.

Firstly:

There is no saheeh hadeeth from the Prophet that speaks of the virtues of the month of Rajab. Please see the answers to questions no. 75394 and 171509

Ibn ‘Uthaymeen (may Allah have mercy on him) said:

There is no saheeh hadeeth that speaks of the virtues of Rajab. The month of Rajab is no different from the month of Jumaada al-Aakhirah that comes before it, except that it is one of the sacred months only. Otherwise there is no fast that is prescribed in this month, and no prayer or ‘umrah or anything else that is prescribed. It is like all other months. End quote.

Liqa’ al-Baab al-Maftooh (174/26).

Secondly:

It was narrated by ‘Abdullah, the son of Imam Ahmad, in Zawaa’id al-Musnad (2346), at-Tabaraani in al-Awsat (3939), al-Bayhaqi in ash-Shu‘ab (3534) and Abu Nu‘aym in al-Hilyah (6/269) via Zaa’idah ibn Abi ar-Ruqaad who said: Ziyaad al-Numayri told us, from Anas ibn Maalik who said: When Rajab began, the Messenger of Allah (blessing and peace of Allah be upon him) said: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan.”

This isnaad is da‘eef. Ziyaad al-Numayri is da‘eef and was classed as such by Ibn Ma‘een. Abu Haatim said: He cannot be quoted as evidence. Ibn Hibbaan mentioned him in ad-Du‘afa’ and said: It is not permissible to quote him as evidence.

Mizaan al-I‘tidaal (2/91)

Zaa’idah ibn Abi ar-Ruqaad is more da‘eef than him. Abu Haatim said: He narrated from Ziyaad al-Numayri, from Anas, odd marfoo‘ hadeeths, which we know only from him or from Ziyaad. Al-Bukhaari said: His hadeeths are odd. an-Nasaa’i said: His hadeeths are odd. It says in al-Kuna: He is not trustworthy. Ibn Hibbaan said: He narrates odd hadeeths from well known people and his reports cannot be quoted as evidence or written down, except for the purpose of giving an example (of a weak hadeeth). Ibn ‘Adiyy said: al-Miqdami and others narrated from him obscure hadeeths, and some of his hadeeths contain odd material.

Tahdheeb at-Tahdheeb (3/305-306).

The hadeeth was classed as da‘eef by an-Nawawi in al-Adhkaar (p. 189) and Ibn Rajab in Lataa’if al-Ma‘aarif (p. 121). It was also classed as da‘eef by al-Albaani in Da‘eef al-Jaami‘ (4395). Al-Haythami said:

It was narrated by al-Bazzaar, and its isnaad includes Zaa’idah ibn Abi ar-Ruqaad. Al-Bukhaari said: His hadeeth is odd, and a number of scholars regarded him as ignorant.

Majma‘ az-Zawaa’id (2/165)

Moreover, the hadeeth – in addition to being da‘eef – contains nothing to indicate that this should be said on the first night of the month of Rajab; rather it is a du‘aa’ that asks for blessing during that month in general terms, which is something that is valid to do in Rajab and also before Rajab.

Thirdly:

With regard to the Muslim asking his Lord to let him reach Ramadan, there is nothing wrong with that.

Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:

Ma‘alla ibn al-Fadl said: They used to pray to Allah for six months, may He be exalted, asking Him to cause them to reach Ramadan, and they used to call upon Him for six months asking Him to accept it from them. Yahya ibn Abi Katheer said: One of their du‘aa’s was: “O Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.”

End quote from Lataa’if al-Ma‘aarif (p. 148)

Ends.

10. When you answered the question about the soundness of the hadeeth of Abu Moosa – “Allah, may He be exalted, looks down on the night of the fifteenth of Sha‘baan and forgives all His creation except a mushrik or one who harbours hatred against the Muslims” – you gave an answer, may Allah reward you, but you did not mention the fact that this hadeeth was classed as saheeh by Shaykh al-Albaani, as I have read on some other websites. I trust you much more than I trust other websites, because of your methodology and your academic precision and honesty. But my question is: did Shaykh al-Albaani really class this hadeeth as saheeh? Because you mentioned the opinion of Shaykh al-Albaani (may Allah have mercy on him) in your fatwa, so why did you not mention it here? Is it the case that he did not say this at all, and that what is mentioned in those other websites is not correct, or what? Please note that the verdict of it being saheeh, as I have read, is to be found in Saheeh al-Jaami‘, hadeeth no. 1819.

A. Praise be to Allah.

We thank you for your trust in our website, and we pray to Allah that we will live up to your expectations. We also ask Him, may He be exalted, to benefit people by means of this website and to reward with good all those who take care of it.

It is clear to everyone that we usually rely on the verdict of Shaykh al-Albaani with regard to whether a hadeeth is saheeh (sound) or da‘eef (weak). But sometimes we research a hadeeth and find a verdict by a scholar other than Shaykh al-Albaani (may Allah have mercy on him), and perhaps we may think that the vedict of the other scholars concerning a specific hadeeth to be more likely to be correct, or sometimes based on our methodology of research we that it is more appropriate not to follow the shaykh’s verdict (may Allah have mercy on him) in the case of a particular hadeeth. We may see that the view of Shaykh al-Albaani concerning a hadeeth is well known and that there are few who disagree with him, so we mention his verdict and comment on it; but sometimes we see that there are many who disagree with the verdict of Shaykh al-‘Albaani, so we decide not to mention his verdict and comment on it, and are content with what we have mentioned of the view of other scholars.

This latter scenario is what happened when we did not mention the verdict of Shaykh al-Albaani (may Allah have mercy on him) with regard to this hadeeth, and we quoted the words of Ibn Rajab al-Hanbali (may Allah have mercy on him), who said that most of the scholars classed as da‘eef the hadeeths that speak of the virtues of the middle of Sha‘baan.

However, we should point out an important matter here, which is that Shaykh al-Albaani (may Allah have mercy on him) thought that the isnaad of the hadeeth of Abu Moosa al-Ash‘ari (may Allah be pleased with him) was da‘eef! This is in harmony with what we have mentioned above about its isnaad being da‘eef, but we did not quote it from him because he – may Allah have mercy on him – thought that the hadeeth could be classed as saheeh when all its isnaads were taken into consideration.

He – may Allah have mercy on him – said:

With regard to the hadeeth of Abu Moosa, it was also narrated by Ibn Luhay‘ah from az-Zubayr ibn Sulaym from ad-Dahhaak ibn ‘Abd ar-Rahmaan from his father who said: I heard Abu Moosa (narrate) something similar from the Prophet (blessings and peace of Allah be upon him).

It was narrated by Ibn Maajah (1390) and Ibn Abi ‘Aasim al-Laalkaa’i.

I say: This is a da‘eef isnaad, because of Ibn Luhay‘ah and ‘Abd ar-Rahmaan, who is Ibn ‘Arzab and the father of ad-Dahhaak, is unknown. Ibn Maajah regarded him as weak when he narrated from Ibn Luhay‘ah.

As-Silsilah as-Saheehah (3/218)

The Shaykh (may Allah have mercy on him) mentioned the isnaads of the hadeeth and its corroborating evidence in his book as-Silsilah as-Saheehah (1144), and he concluded that the text of the hadeeth of Abu Moosa (may Allah be pleased with him) is saheeh.

But in our view, we do not think that what the shaykh (may Allah have mercy on him) said is more likely to be correct, and we do not think that those isnaads are fit to strengthen one another. At the end of our answer, we referred to the essay by Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him), Hukm al-Ihtifaal bi Laylat an-Nusf min Sha‘baan (Ruling on celebrating the night of the middle of Sha‘baan), in which he said:

What the majority of scholars are agreed upon is that celebrating it is an innovation, and that the hadeeths that speak of its virtues are all da‘eef, and some of them are fabricated. Among those who pointed this out is al-Haafiz Ibn Rajab in his book Lataa’if al-Ma‘aarif.

End quote.

This is what is more likely to be correct in our view. The issue of whether a hadeeth is to be classed as saheeh or da‘eef is one of the areas of ijtihaad, in which the scholar acts upon that which is more likely to be correct in his view, and in which the seeker of knowledge follows that scholarly view which is more likely to be correct in his opinion. This is not a matter in which one may denounce someone who holds a different view.

Please see also the answer to question no. 113687 for some important information about Shaykh al-Albaani.

Questions and Answers

1. Specifying the day of the 15th of Sha'baan by fasting or reciting the Quraan or performing naafilah prayers

Question: We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

2. Standing the night of the 15th of Sha'baan in prayer and fasting during it's day

Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

3. Giving sadaqah specifically on the night of 15th of Sha'baan

Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha'baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha'baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response: To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

Questions and Answers

1Q: What is the opinion of Hadith scholars on the following Athar (narration from the Companions): “Rajab is the Month of Allah, Sha‘ban is my month and Ramadan is the month of my Ummah (nation based on one creed)”? And is this a Hadith Sahih (authentic Hadith): “O Allah! To You do I complain of my weakness, my helplessness, and disregard of people towards me...”?

A: Firstly: The narration, “Rajab is the Month of Allah, Sha‘ban is my month and Ramadan is the month of my nation” is a Hadith Mawdu‘ (fabricated Hadith). The Sanad (chain of narrators) includes Abu Bakr ibn Al-Hasan Al-Naqqash who is accused of fabrication, and Al-Kisa’y who is unknown and his name was mentioned in "Al-La'ali' fy Al-Mawdu`at" book about fabricated Hadiths.

(Part No. 3; Page No. 208)

Secondly: The Hadith: O Allah! To You do I complain of my weakness, and my helplessness, and disregard of people towards me. O Most Merciful of the merciful! You are the Lord of the oppressed, and You are my Lord. To whom do You entrust me? Is it to a stranger, who would frown on me? Or is it to an enemy, to whom You have given mastery over me? If You are not angry with me, then I do not care. But Your Protection is the more all-embracing for me. I seek refuge in the Light of Your Face, whereby all darkness has shone, and whereby the affairs of worldly life and the Hereafter have been set right, lest You should send down upon me Your Anger, or Your Wrath should befall me. Yours Alone is the right to blame until You are Content, and there is neither power nor might except with You. This Hadith is Da‘if (weak; a Hadith that fails to reach the status of Hasan) due to a weakness in the Sanad.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

2Q: I am a twenty-seven-year-old Saudi man. I went to prison and I began to worship Allah. I observe Sawm (fasting) on Monday and Thursday of every week, on three days of every month, the whole month of Rajab; nine days of Dhul-Hijjah; the ninth, tenth and eleventh of Muharram (i.e. the day of ‘Ashura’, a day before and a day after); six days of Shawwal, and the middle of Sha‘ban. It is claimed that Sawm should be observed in Ramadan only, and the rest is a Bid‘ah (innovation in religion), and there is no Sahih (authentic) Hadith that proves them. But I found a Sahih Hadith which states this in the book entitled "Tanbih Al-Ghafilin" by Shaykh Abu Al-Layth Al-Samarqandy. Please advise whether Sawm on these days is really a Bid‘ah, given that my colleagues in prison say so.

A: Sawm on Mondays and Thursdays, three days of every month (13th, 14th, and 15th of every Hijri month), the ninth of Dhul-Hijjah, the tenth of Muharram, in addition to a day before or after it, and six days of Shawwal, every year, all this is Sunnah (supererogatory acts of worship following the example of the Prophet), established by authority of Sahih (authentic) Hadiths.

(Part No. 10; Page No. 385)

This also applies to fasting the first half of Sha‘ban. It is also an act of Sunnah to observe Sawm the whole of this month, or most of it. As for dedicating the middle of Sha‘ban for Sawm, it is Makruh (reprehensible) and groundless. May Allah grant you more success. As for singling out the month of Rajab for Sawm, it is also Makruh. However, if a person observes Sawm on some of its days and breaks the Sawm on other days, there is nothing wrong with this. May Allah double your reward and accept your Tawbah (repentance).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

3Q : There are days on which we voluntarily observe Sawm (Fasting) in Rajab. Should these days be in the beginning, middle, or end of the month?

A: No specific Hadiths were authentically reported about the merit of Sawm in Rajab, except that which was related by Al-Nasa’y and Abu Dawud, and ranked as Sahih (authentic) by Ibn Khuzaymah, on the authority of Usamah who said: I asked, ‘O Messenger of Allah! I have not seen you fast in a month as much as you fast in Sha‘ban.’ He (peace be upon him) said, ‘This is a month between Rajab and Ramadan which people overlook. It is a month in which deeds are raised to the Lord of the Worlds, and I love that my deeds be raised while I am fasting.’ General Hadiths were mentioned about encouraging Sawm for three days of every month; Sawm on the White Days

(Part No. 2; Page No. 509)

which are the 13th, 14th, and 15th of every Hijri (lunar) month; Sawm in the Sacred Months; and Sawn every Monday and Thursday. The same applies to the month of Rajab. If you are keen on choosing some days to fast, you can fast on the White Days, or on Mondays and Thursdays. Otherwise, the matter is open for choice to fast at any other time. As for dedicating certain days in Rajab to Sawm, we do not know of any basis for it in Shari‘ah (Islamic law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

4Q: Since my young age, I am accustomed to slaughter a sacrifice, or to put it more accurately, to give its meat away as Sadaqah (voluntary charity) in the month of Sha‘ban, on any of its nights? Is there anything wrong in doing so? Please enlighten me, may Allah enlighten you!

A: Sadaqah, especially Sadaqah Jariyah (ongoing charity), is among the greatest acts of obedience that draw us closer to Allah, but on condition that giving Sadaqah is done according to the teachings of Shari‘ah (Islamic law). It should be given away from lawfully-gained money and paid into the permissible channels, such as the poor and the needy, or for building a Masjid (mosque) and the like.

(Part No. 2; Page No. 257)

Associating the giving of Sadaqah with a particular time unspecified by the Shari‘ah based on a belief of its necessity is impermissible. Consequently, if this Sadaqah is paid during Sha‘ban due to a belief in the sacredness of the month or any of its days, it will not be considered among the lawful acts of drawing closer to Allah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

5Q : Some scholars say that many Hadiths were narrated about the merit of spending the night of mid-Sha‘ban in Salah (Prayer) and its day in Sawm (Fasting). Are these Hadiths Sahih (authentic) or not? If there are Sahih Hadiths, please explain them to us in detail. If not, please advise, may Allah reward you!

A: Many Sahih Hadiths were narrated about the merit of Sawm in Sha‘ban, but without making mention of a specific day. For example, there is a Hadith in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) which states that `Aishah (may Allah be pleased with her) said: I did not see the Messenger of Allah (peace be upon him) completing the fast of a month, but that of Ramadan. I did not see him fasting more in any other month than in Sha‘ban. He used to fast the whole month of Sha‘ban except for few days. In the Hadith narrated by Usamah ibn Zayd, he said to the Prophet (peace be upon him): “I have not seen you fast in a month as much as you fast in Sha‘ban.” He (peace be upon him) said, “This is a month between Rajab and Ramadan which people overlook. It is a month in which deeds are raised to the Lord of the Worlds, and I love that my deeds be raised while I am fasting.” (Narrated by Imam Ahmad and Al-Nasa'y)

There is no Sahih Hadith which states that the Prophet (peace be upon him) used to observe Sawm on a certain day, or days in Sha‘ban. There are only some Da‘if (weak) Hadiths about spending the night of mid-Sha‘ban in Salah and the day in Sawm, including the one narrated by Ibn Majah in his Sunan (Hadith compilations classified by jurisprudential themes) in which the Prophet (peace be upon him) said: When it is the night of mid-Sha‘ban, you should spend its night in Salah and its day in Sawm, for Allah (may He be Exalted) descends on it at sunset to the nearest heaven and says,

(Part No. 3; Page No. 62)

'Is there anyone who seeks forgiveness that I may forgive them? Is there anyone who asks for sustenance that I may provide for them? Is there any afflicted person that I may relieve them?' and so on and on, until the break of dawn. Ibn Hibban ranked some Hadiths narrated in regard to the merit of spending the night of mid-Sha‘ban in Salah as Sahih, including the one reported in his Sahih, from `Aishah who said: I missed the Messenger of Allah (peace be upon him) during one night, so I went out to search for him, and I found him in Al-Baqi‘. He (peace be upon him) said (to her), ‘Did you fear being wronged by Allah and His Messenger?’ She said, ‘O Messenger of Allah! I thought that you had gone to one of your wives.’ He (peace be upon him) said, ‘Verily, Allah (may He be Glorified and Exalted) descends on the night of mid-Sha‘ban to the nearest heaven, and He forgives a number of people which exceeds the number of the sheep owned by Kalb (a tribe known for their sheep).’ Al-Bukhariand others ranked this Hadith as Da‘if (weak); most scholars say that the Hadiths narrated about the merit of the night of the middle of Sha‘ban and Sawm on its day are Da‘if. Ibn Hibban is known among the scholars of Hadith for not being strict in ranking Hadiths as Sahih.

Overall, according to the expert scholars who verify Hadith, there is no Hadith ranked as Sahih among those narrated about the merits of spending the night of the middle of Sha‘ban in Salah and the day in Sawm. Thus, they negated the merits of spending the night in Salah and the day in Sawm, and considered this a Bid‘ah (innovation in religion). But a group of worshippers glorified this night, relying on the Da‘if Hadiths narrated about it, and people followed them as they thought highly of them. Some of them, out of excessive glorification paid to the night of mid-Sha‘ban, even reached to the extent of saying that it is the blessed night on which the Qur’an was sent down, and every matter of ordainment is decreed.

(Part No. 3; Page No. 63)

They considered it the Tafsir (explanation/exegesis of the meanings) of Allah’s Statement: We sent it (this Qur’ân) down on a blessed night [(i.e. night of Al-Qadr, Sûrah No. 97) in the month of Ramadân - the 9th month of the Islâmic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. This is blatant error, and a distortion of the meaning of the Qur’an. What is meant by the blessed night in the Ayah is Laylat-ul-Qadr (the Night of Decree), as Allah states: Verily, We have sent it (this Qur’ân) down in the night of Al-Qadr (Decree). which is in Ramadan, based on the Hadiths reported in this regard, and because Allah says: The month of Ramadan in which was revealed the Qur’ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

6Q : What is the Du‘a’ (supplication) reported from the Prophet (peace be upon him) that he said during the night of mid-Sha‘ban? Is it a Sunnah (supererogatory act of worship following the example of the Prophet) to gather in Masjids (mosques) during this night, say a certain Du‘a’ and seek to draw closer to Allah by doing good deeds?

A: There is not any authentic evidence that supports making a special Du‘a’ or act of worship on the fifteenth night of Sha‘ban. Doing this is a Bid‘ah (innovation in religion), because the Prophet (peace be upon him) said: Every newly-introduced matter is a Bid‘ah and every Bid‘ah is a Dalalah (deviation from what is right).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Question and Answers:

1. What is Nisfu Sha'baan, and should we fast that day?

Answer

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. What is meant by the middle of Sha'ban is the 15th of the month of Sha'ban, the eighth month of the Islamic calendar. Fasting during this day is recommended being one of the days of the full moon (the 13th, 14th, and the 15th days of each month). Encouraging us to fast these days, the Prophet (may Allah's peace and blessing be upon him) said: If one among you is to fast for three days from every month, let him fast on the three days of the full moon. [Narrated by Ahmad and classified by Al-Arna'oot as acceptable] As for the narration reported by Ibn Majah , that Ali (may Allah be pleased with him) had said: When the middle of Sh'aban comes, then observe additional prayers during its night and fast during its day. It is ruled by scholars as weak. Sheikh Al-Albani classified it as fabricated. Allah knows best.

2. I have to question concerning the month of Rajab and Sha'ban. Some people say that the 27th Rajab and 14th of Sha'ban nights of worship. Please explain in detail

Answer

Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

There are several kinds of fasting. Among these kinds are: 1) Obligatory: observing the fast during the whole month of Ramadan is an obligation for all Muslims. 2) Supererogatory: this category embraces fasts on particular occasions such as the 9th and 10th days of Muharram, the day of Arafah, fasting three days each month, fasting of Monday and Thursday each week. It is Sunnah to observing fasting on those days.

As for fasting on the day of al-Israa and al-Mi'raaj, it is not proved in the Sunnah of the Prophet (Sallallahu Alaihi wa Sallam). If it was recommendable, the Prophet (Sallallahu Alaihi wa Sallam) would have stated so as we have seen concerning supererogatory fasting.

Thus, it is not correct to observe fasting on this specific day. Then, there is difference among scholars concerning specifying the day of al-Israa. Ibn Hajar in al-Fat'h mentioned that there are more than ten opinions in this concern. This disagreement indicates that this day has no special significance for fasting nor spending its night in performing prayers. If so, the Prophet (Sallallahu Alaihi wa Sallam) and his companions would not have missed it.

Basing on the above-mentioned, we state that it is Bid'ah (innovation) to fast this day as an observance since there is no correct Prophetic narration in this concern.

But, if fasting on this day coincides with any supererogatory fasting or one's regular fasts (Monday or day after day) then it is legal to fast this day (27th of Rajab). As for spending the night of 15th of Sha'baan in prayers and other forms of worship, there are several Hadith in this concern, but there is disagreement among scholars concerning authenticity of these Hadith. Some scholars consider those Hadith weak; other scholars consider them sound. Thus, according to some Fuqaha, it is desirable to spend this night in optional forms of worship such as prayer …

According to Ibn Taymiyah , some of al-Salaf (our righteous predecessors) were used to spending this night (15th of Sha'baan) in prayers and other forms of worship.

But, some of al-Salaf disliked gathering people at Mosque for this night and considered that as Bid'ah.

Nowadays, many Muslims perform a special prayer with special recital on this night. This form certainly is Bid'ah.

Imam al-Nawawi said: 'A prayer that is known as Salat al-Raghaeb, which is of 12 Raka'hs, performed between al-Maghrib and al-Isha at the 1st Friday night of Rajab and a prayer of the 15th of Sha'baan (100 Raka'hs) are two forms of Bid'ah and are abominable actions. We should not observe them due to being mentioned in the books of al-Ihyaa and Qut al-Quloob. Then, their Hadith is false' .

The Hadith that indicated to by al-Nawawi in the above paragraph is as follows: 'Whoever prays a 100 Raka'hs at the night of 15th of Sha'baan, Allah will send a hundred angels for him. Thirty ones give him glad tidings concerning Paradise; thirty others give him more confidence that he will be safe from entering the Hell; thirty keep him safe from the evils of this present life; the last ten ward the wiles of the devil off' . This Hadith is invalid, al-Nawawi said.

Finally, a Muslim is required to adhere to obedience at this night (15th of Sha'baan) and all other nights, to avoid all forms of polytheism and to pardon his brothers so that he may gain the best excellence and favor. Then, he is required to avoid all forms of Bid'ah, since good lies in following the Sunnah and evil lies in innovations. Allah knows best.

3. What is the significance of month of Shaban and can we fast on 15th Shaban? Is standing for night prayers legislated? Kindly give evidence with authentic Hadith.

Answer

Praise be to Allah, the Lord of the World; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

The actions of people are presented to Allah in the month of Shaban so the Prophet (Salla Allahu Alaihi Wa Sallam) used to fast repeatedly in this month Aisha said: "I never saw the Messenger of Allah fast for a complete month except for Ramadhan, and I never saw him do more fasting in any month than he did in Shaban". [Reported by Bukhari and Muslim]

Usamah bin Zaid reported "I said to the Prophet, O Messenger of Allah! I did not see you fasting in any month as you do in the month of Shaban". The Prophet said: "People neglect this month which is between Rajab and Ramadhan, in this month the actions of the people are presented to Allah; so I like my deeds to be presented while I am fasting". [Abu Dawood, al-Nasaie]

As for fasting particularly the fifteenth of Shaban this is not proved through any sound evidence. There are some sayings of the companions of the Prophet and their immediate followers which indicate the virtue of this night. But this does not mean that there is any special significance to the day or that night. So, there is no evidence proving that fasting such a day is Sunnah nor is there any evidence proving that there are some specific prayers to be performed on Shaban night (15). [7]